In the last few episodes, we discussed consciousness. We spoke about the four states of consciousness: the waking state, the dream state, the deep sleep state, and the indescribable state of Turiya. All living beings experience one of these four states of consciousness at different times.
Our discussion was based on the Mandukya Upanishad, one of the ancient Upanishads of India.
At the end of the previous episode, I hinted that many Advaita philosophers of India hold a different view regarding these states of consciousness. In this episode, I will briefly discuss the alternative viewpoint presented by Gaudapada in his famous Mandukya Karika—that is, his exposition on the Mandukya Upanishad.
Who was Gaudapada?
Gaudapada was the original philosopher of the Advaita tradition. He belonged to the 6th century CE. He was the paramaguru (teacher's teacher) of the famous Advaita philosopher Shankara.
What did Gaudapada say?
Our discussion was based on the Mandukya Upanishad, one of the ancient Upanishads of India.
At the end of the previous episode, I hinted that many Advaita philosophers of India hold a different view regarding these states of consciousness. In this episode, I will briefly discuss the alternative viewpoint presented by Gaudapada in his famous Mandukya Karika—that is, his exposition on the Mandukya Upanishad.
Who was Gaudapada?
Gaudapada was the original philosopher of the Advaita tradition. He belonged to the 6th century CE. He was the paramaguru (teacher's teacher) of the famous Advaita philosopher Shankara.
What did Gaudapada say?
According to Gaudapada, the first three states of consciousness described in the Mandukya Upanishad are merely appearances and are not real. The only true state is Turiya, and it is that alone which appears as the other three states.
To explain how the one state of consciousness appears as the other three states, Gaudapada gives various analogies.
The Dream Analogy:
When a person dreams, he sees many people, many places and many events. But in reality, all of them are the creation of a single mind—that is, the mind of the dreamer. Likewise, Gaudapada says that the one universal consciousness creates the illusion of the existence of many living beings, each of whom appears to be in a particular state of consciousness.
These living beings have no independent existence. They are like the appearances seen in a dream. Outside the dream, all the dream objects disappear, because they never really existed. They merely appeared to exist. Likewise, the diversity that appears to exist in reality.
To explain how this multiplicity appears even though there is only one consciousness, Gaudapada gives another analogy.
The Pot Analogy:
Suppose you have many pots. Inside each pot there is some space (empty space). This space has a definite shape and characteristics. There is also space outside the pots. Does that mean there are many different spaces—the space inside the pot and the space outside the pot?
No, In reality, there is only one space. It is the pot that brings about this multiplicity. The pot makes the one space appear as different spaces. It creates the illusion of dividing the one unified space into many parts. Likewise, different physical forms create the illusion that there are different consciousnesses. But in reality, there is only one universal consciousness.
Gaudapada then gives a third analogy.
The Analogy of the Burning Torch:
When you hold a burning torch in a place where there is no wind, its flame burns steadily by itself. But when the wind blows, the flame moves. And this movement makes the flame assume different shapes. After some time, it appears as though the flame itself has many forms. If the torch is rotated in a circle, it appears like a wheel of fire.
None of these shapes were present in the flame. Nor will they ever be. When there is a flow of air or movement, these shapes merely appear to exist. The moment this movement stops, the appearance of these shapes also comes to an end.
Likewise, Gaudapada says that because of the vibrations arising in the universal consciousness, many objects in the world merely appear to exist. They are not created by consciousness. But because of the vibrations in the universal consciousness, they merely appear to exist.
And it is this universal consciousness that the Upanishad calls Turiya. The remaining three—the waking state, the dream state and the deep sleep state—are merely appearances of that consciousness.
Each of these analogies is extremely profound. Gaudapada has written at great length about each one of these concepts. Although these analogies are very consistent, they raise many questions. They give rise to several paradoxes. I have discussed them in my book "Unraveling the Hidden Mysteries of The Vedas Part 2: Amazing Upanishads", In that book, you will find more details, as well as my own resolution to these paradoxes and answers to these questions.
Now, coming back to Gaudapada's theory of the unified consciousness, two things become clear from Gaudapada's explanation:
To realize this universal consciousness, Gaudapada recommends the path of meditation.
Finally, I conclude this discussion with these words of Gaudapada—
He says that when an individual's mind—
that person's mind identifies itself with that universal consciousness.
Join me again in the next episode with another interesting topic.
Please let me know your thoughts on these profound ideas about consciousness proposed by the ancient philosophers of India.
To explain how the one state of consciousness appears as the other three states, Gaudapada gives various analogies.
The Dream Analogy:
When a person dreams, he sees many people, many places and many events. But in reality, all of them are the creation of a single mind—that is, the mind of the dreamer. Likewise, Gaudapada says that the one universal consciousness creates the illusion of the existence of many living beings, each of whom appears to be in a particular state of consciousness.
These living beings have no independent existence. They are like the appearances seen in a dream. Outside the dream, all the dream objects disappear, because they never really existed. They merely appeared to exist. Likewise, the diversity that appears to exist in reality.
To explain how this multiplicity appears even though there is only one consciousness, Gaudapada gives another analogy.
The Pot Analogy:
Suppose you have many pots. Inside each pot there is some space (empty space). This space has a definite shape and characteristics. There is also space outside the pots. Does that mean there are many different spaces—the space inside the pot and the space outside the pot?
No, In reality, there is only one space. It is the pot that brings about this multiplicity. The pot makes the one space appear as different spaces. It creates the illusion of dividing the one unified space into many parts. Likewise, different physical forms create the illusion that there are different consciousnesses. But in reality, there is only one universal consciousness.
Gaudapada then gives a third analogy.
The Analogy of the Burning Torch:
When you hold a burning torch in a place where there is no wind, its flame burns steadily by itself. But when the wind blows, the flame moves. And this movement makes the flame assume different shapes. After some time, it appears as though the flame itself has many forms. If the torch is rotated in a circle, it appears like a wheel of fire.
None of these shapes were present in the flame. Nor will they ever be. When there is a flow of air or movement, these shapes merely appear to exist. The moment this movement stops, the appearance of these shapes also comes to an end.
Likewise, Gaudapada says that because of the vibrations arising in the universal consciousness, many objects in the world merely appear to exist. They are not created by consciousness. But because of the vibrations in the universal consciousness, they merely appear to exist.
And it is this universal consciousness that the Upanishad calls Turiya. The remaining three—the waking state, the dream state and the deep sleep state—are merely appearances of that consciousness.
Each of these analogies is extremely profound. Gaudapada has written at great length about each one of these concepts. Although these analogies are very consistent, they raise many questions. They give rise to several paradoxes. I have discussed them in my book "Unraveling the Hidden Mysteries of The Vedas Part 2: Amazing Upanishads", In that book, you will find more details, as well as my own resolution to these paradoxes and answers to these questions.
Now, coming back to Gaudapada's theory of the unified consciousness, two things become clear from Gaudapada's explanation:
• This world is merely an appearance arising from the vibrations in the universal consciousness.
• And when these vibrations stop, the appearance of this world also comes to an end.
• And when these vibrations stop, the appearance of this world also comes to an end.
To realize this universal consciousness, Gaudapada recommends the path of meditation.
Finally, I conclude this discussion with these words of Gaudapada—
"Yadā na līyate cittaṁ, na ca vikṣipyate punaḥ,
Aniṅganam anābhāsaṁ niṣpannaṁ brahma tattadā."
— Mandukya Karika: Advaita Prakarana, Verse 46.
Aniṅganam anābhāsaṁ niṣpannaṁ brahma tattadā."
— Mandukya Karika: Advaita Prakarana, Verse 46.
He says that when an individual's mind—
• does not sink into deep sleep, and
• is not scattered in the waking and dream states, and
• remains steady like the flame of a lamp placed in a calm, windless place, and
• ceases to acquire false identities,
• is not scattered in the waking and dream states, and
• remains steady like the flame of a lamp placed in a calm, windless place, and
• ceases to acquire false identities,
that person's mind identifies itself with that universal consciousness.
Join me again in the next episode with another interesting topic.
Please let me know your thoughts on these profound ideas about consciousness proposed by the ancient philosophers of India.
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